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THE JOURNAL of the UNITED REFORMED THE JOURNAL of the UNITED REFORMED CHURCH HISTORY SOCIETY (incorporating the Congregational Historical Society, founded in 1899, and the Presbyterian Historical Society of England, founded in 1913) EDITORS: Rev d. Dr. R. BUICK KNOX and Dr. CLYDE BINFIELD, M.A. Volume 3, No.1 May 1983 CONTENTS Editorial . 1 The Congregational Ministry in the First Half of the Nineteenth Century: a Preliminary Survey by Kenneth D. Brown, MA., Ph.D.. 2 A Nestor of Nonconformist Heretics: A.J. Scott (1805-1866) by J. Philip Newell, B.A., B.D., Ph..D. 16 Erik R. Routley, 31 October 1917 - 8 October 1982 by T. Caryl Micklem, MA. 25 Reviews by John Derry, E.D. Mackerness, Qyde Binfield, R. Buick Knox, Anthony Fletcher, Geoffrey F. Nuttall, Stephen Mayor . .. 26 EDITORIAL Since our last issue three men have died whom members of this society, especially from the Congregational tradition, will wish to remember. Erik Routley, President of the Congregational Church in England and Wales in 1970-71, and a past lecturer to the Congregational Historical Society, ministered at Wednesbury and Dartford between 1943 and 1948, and in Edin­ burgh and Newcastle upon Tyne between 1959 and 1974. From 1948 to 1959 he was Mackennal Lecturer and the Chaplain at Mansfield College Oxford, and since 197 5 he had held Professorships in Music at Princeton. We are glad to print Caryl Micklem's tribute to him. H.G. Tibbutt, member of Bunyan Meeting, Bedford, served Dissent by his devotion to Bunyan bibliography and to the church history of the Bunyan and Cromwell counties, and he served the Con­ gregational Historical Society as its research secretary. H.F. Lovell Cocks minis­ tered at Winchester, Hove and Leeds from 1917 to 1932, and taught at the Congregational colleges in Bradford, Edinburgh and Bristol (at the last two as Principal) from 1932 to 1960. His The Nonconformist Conscience {1943) and The Religious Life of Oliver Cromwell {1960) reached an appreciative Free Church readership and helped to make him a natural choice as preacher for the historic occasion. We welcome as contributors Kenneth Brown, who is Reader in Economic and Social History at the Queen's University of Belfast; Philip Newell, who is 2 Chaplain at McMaster University, Toronto; and Caryl Micklem, who is Minister at St. Columba's United Reformed Church, Oxford. We welcome among our reviewers E.D. Mackerness, until lately Reader in English literature at the University of Sheffield. THE CONGREGATIONAL MINISTRY IN THE FIRST HALF OF THE NINETEENTH CENTURY: A PRELIMINARY SURVEY 1 No-one would dispute that religion, and particularly nonconformity, was one of the miijor formative influences on nineteenth-century British society. "It was," Professor Harrison has remarked, "from the pulpit, whether in church or camp meeting, that public opinion was largely educated."2 The religious census of 1851 revealed that approximately sixty per cent of those who were able, attended a place of worship on census Sunday, roughly half of them in a non­ conformist chapel. Even those who did not participate directly in chapel worship were likely to have been exposed to nonconformist influence in other, less direct ways:- attendance perhaps at a denominational day school; readership of a nonconformist-controlled newspaper; membership of a Sunday school which, it has been argued, was so common by 1820 that virtually every working class child outside London must have attended at some time or another;3 or involve­ ment in some of the varied social functions for which the chapel acted as focus in many communities. Even for non-believers the chapel "took by itself the place now hardly filled by theatre, concert hall, cinema, ball-room and circu­ lating library put together."4 Within this highly pervasive nonconformist atmosphere which did so much to set the moral and cultural tone of Victorian life, no-one played a more central role than the minister, who held a position of high respectability, even in quite small towns. The minister, said one anonymous observer in 1903, "is destined from the earliest period of his studies to be a great man in a little world ..." 5 A few years before, the Spectator had claimed that "a dozen Nonconformist ministers will stir a whole city district besides directly influencing or controlling their own congregations." 6 Earlier still, Thomas Hunter had reckoned that "by 1. The research on which this paper is based was financed by the Social Sciences Research Council as part of a wider investigation of the nonconformist ministry in England and Wales between 1830 and 1930. Quotations from the New College Archives appear by permission of the Trustees of Dr Williams's Library. I have to thank Dr C. Field for permission to use his D.Phil thesis, and Elizabeth Brown and Dr L.A. Clarkson for helpful comments on earlier drafts. 2. J.F.C. Harrison, The Early Victorians, 1832-1851, 1971, p. 133. 3. T.W. L!lqueur, Religion and Respectability: Sunday schools and working class culture, 1977,p.xi. 4. E.E. Kellett, As I remember 1936, quoted in K. Young, Chapel: the joyful days and prayerful nights of the nonconformists in their heydey, c. 1850-1950 1972, p. 16. 5. Anon., The nonconformist conscience considered as a social evil, 1903, p. 24. 6. Spectator, 24 March 1894. THE EARLY NINETEENTH CENTURY 3 the culture and faithfulness of ministers more than any other cause has Non­ conformity been perpetuated ... where a Church is powerful, numerous and respected, the source of this may be traced not indirectly to the minister ."7 Although the influence of ministers within their own connexional polities varied considerably from denomination to denomination, nonconformist chapels were, in the main, built round them. This was especially true of Congregationalism, since the Methodists generally moved their men much more frequently and were in any case - like the Baptists - heavily dependent on a great army 9f lay preachers. Contemporaries and historians alike have paid due respect to the famous pulpit princes whose preaching could draw vast crowds in an age when noncon­ formity majored on the ministry of the word, and when public speaking was one of the chief means of intellectual communication. The great majority of minis­ ters, however, remain unsung. History's ranks and files never do leave much behind in the way of systematised personal information but this is particularly regrettable in the case of so influential a group as nonconformist ministers. Obituaries, where they exist, tend to be pietistic, moral:ctrawing, and usually devoid of much hard information. As a result, very little is really known about the social origins, educational backgrounds and career patterns of those who entered the ministry, and generalisations based on the atypical few who left autobiographical reminiscences must remain suspect.8 Most of the 2338 Con­ gregational ministers alive in 1866, for instance, would have been well enough described by the following obituary, prepared in 1914 for a United Methodist pastor.9 He never walked in Connexional high places, but plodded patiently on in lowly and somewhat sequestered paths. Not widely known, but where well known, beloved. He was one of the many who in unde­ monstrative yet faithful fulfillment of duty ... contribute largely to progress.10 It is the purpose of this paper to begin remedying this deficiency by construct­ ing a social profile of men who entered the Congregational ministry in the first half of the nineteenth century, using information contained in over 400 appli­ cations for admission to Roxton Academy and Highbury College, made between 1790 and 1851. This material has been supplemented with the annual obituaries in the Congregational Year Book, and with Surman's Index of Ministers which, like the Hoxton-Highbury applications, is housed at Dr. Williams's Ubrary.U 7. Inquirer, 12 December 1874. 8. There is some interesting statistical analysis of ministerial personnel in C.D. Field, "Methodism in Metropolitan London, 1850-1920''; Oxford D. Phil. 1974, and J.E.B. Munson, "A study of nonconformity in Edwardian England as revealed by the passive resistance movement against the 1902 Education Act", Oxford D. Phil. 1973. 9. This figure is from R. Currie, A. Gilbert and L. Horsley, Churches and churchgoers: patterns of church growth in the British Isles since 1700 Oxford, 1977, p. 208. 10. United Methodist, 9 July 1914. 11. The archive also contains a number of applications relating to Homerton and Wymond­ ley, but these are too few to yield statistically valid results. In any case Homerton 4 THE EARLY NINETEENTH CENTURY Roxton Academy opened in 1778, moved to a new site in 1791 and thence to Highbury with the new title of Highbury College in 1826. A quarter of a century later Highbury merged with similar institutions, Homerton and Coward, to create New College. Although it is estimated that some 75 academies and· seminaries prepared men for the Congregational ministry in the period after 1800 many of them were very small, frequently one man affairs, producing a mere handful of students and often disappearing when their originators diedP Roxton, however, as Alexander Stewart recalled, was "one of the largest of the number," turning out about 300 men between 1791 and 1824.13 By the time it closed it had been extended to accommodate about forty students and High­ bury, when it opened, had a similar capacity. Roxton and Highbury men domin­ ated the trained Congregational ministry. Of the 1447 ministers listed by the 1846 Congregational Year Book as being active in England, 544 had received no formal ministerial training, while those who had, between them had attended 50 different institutions.14 Together, Roxton and Highbury accounted for 29.6 per cent of the trained men and 18.6 per cent of the total.
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